The Haphtarah selection begins “Then [lit. 'and']…” This should automatically prompt the question “When?”

To discover when, we back-peddle to 3.1:

Behold, I send My מלאך, ¹ ופנה-דרך ² before Me; and suddenly, shall come אל-היכלו ³ האדון, ⁴ whom you request. And the מלאך הברית ⁵ whom you desire ,behold, he has come!, says י--ה צבאות.⁶ But who מכלכל ⁸ the day of his coming? And who shall be the ones standing when he appears?

He shall make the L^әwiyim טהור ⁹ in order that they may present to י--ה a מנחה ¹⁰ in צדקה.¹¹.

Then the מנחה ¹⁰ of Y^әhudah and Y^әrushalayim shall be fragrant to י--ה…

As we detailed in the 94.07 issue [of our newsletter, see the archives in the Netzarim Shoppe in our Mall], this Messianic Era has already commenced, heralded by the greatest astronomical phenomenon in recorded history. But, as in the days of Noakh, most take no notice until it is too late (NHM 24.37-38).

Most would agree that the Creator and Supreme Power in the universe is the same י--ה Whom Malakhi ha-Navi describes in 3.6: “I am י--ה. I do not change.”

Since י--ה does not change, how can the religion He endorses change from Judaism to a new religion? Isn’t it contradictory for Him to break His promises, trash His own Torah, change the laws (i.e., Torah to a contradictory “New Covenant”) and times — Shabat to sun-g*o*d-day,Pesakh to I*sh*t*a*r (modern “E*a*s*t*e*r”; and Pesakh Seider to “communion”), etc. Tan”kh defines these as attributes of the “anti-Christ” in Daniyeil 7.25.

Moreover, if your elohim broke his promises to Yisraeil, then he is unreliable, self-contradicting and capricious… and there’s no reason to expect that your elohim won’t break his promises to you… whether Christian or Muslim!

It’s impossible for י--ה, who doesn’t change, to start a supersessive, Displacement Theology, contradictory new religion! And, if it wasn’t י--ה who introduced Christianity, then who? And whom, then, are devotees to the new religion — and the even newer supersessive, Displacement Theology, contradictory religion of Islam — really following?

In 3.8, י--ה describes the withholding of מעשרות ¹² as היקבע ¹³ Elohim.

The descriptions in NHM of non-Jews in the Batei-ha-K^әneset (synagogues, not gentile “churches”) clearly imply that these non-Jews were non-Jewish practicers of Judaism — geirim! (When was the last time you saw Christians populating the local Orthodox synagogue?) There was another popular designation for those who attended Batei-ha-K^әneset: יארי י--ה, ¹⁴, which subsumed both Jews and geirim.

Malakhi ha-Navi refers to the יארי י--ה in 3.16, ספר זכרון (Seipher Zikaron; Scroll for Remembering) was written before Him for the יארי י--ה and those who meditated upon His Name. This scroll, also called the ‘Scroll of Life’ (corrupted to ‘Book of Life’), was identified with the public genealogical records that registered every Y^әhudi and geir for purposes of determining marriageability and the like. When the Romans destroyed these records, this scroll became associated with the registries of the local Batei-ha-K^әneset that since serve the same purpose. It is these (3.17) who shall be His on that day! Only in this context can 3.17-18 & 22 be appreciated. And only after all of this is 3.23-24 meaningful.

Messiah’s Return

“Shabbat ha-Gadol,” Ency. Jud. 14.1217. Return to text

מלאך

(malakh; messenger, mythicized to “angel”). Return to text

ופנה דרך

(u-phinah-derekh; and he will cause-to-face the Way…; i.e. clear the way). Return to text

אל-היכלו

(el-heikhalo; to His palace / temple). Return to text

האדון

(ha-Adon; the Sir, Lord). Return to text

מלאך הברית

(malakh ha-b^әrit; messenger of the pact / covenant). Return to text

י--ה צבאות

(ha-Sheim tz^әva·ot; ha-Sheim of armies). Return to text

מכלכל

(m^әkhalkeil; is enduring, economically supporting, maintaining). Return to text

טהור

(tahor; pure, purified). Cf. NHM note 5.8.1. Return to text

מנחה

(minkhah; presentation, present). By extension, the late morning (cf. M^әlakhim Beit 3.20) to mid-afternoon present of flour (pop. “meal offering”). Return to text

צדקה

(tz^әdaqah; justness), popularly ‘righteousness’ and/or ‘charity.’ Cf. NHM note 1.19.1. Return to text

מעשרות

ma·asrot, pl. of מעשר (ma·aseir; tithe). Return to text

היקבע

(hayiqba; cheating), from קבע. Return to text

יארי י--ה

(Yirei ha-Sheim; reverers of ha-Sheim, those holding ha-Sheim in awe). Return to text

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